The rhetoric of the Pauline letters has garnered much interest over the years, and regardless of agreement with the positions expressed in the letters, Paul generally received praise for his adept communicative skills of persuasion. Appreciation for his rhetorical craft, however, should not prevent the recognition of Paul's deft handling of discourse, as if rhetorical skills and discursive goals are disconnected. Using discourse as a broader category than rhetoric, several instances of discourse manipulation, which at times remind us of imperialist discourse, are identified, including kinship language and ethnic stereotyping, military metaphors, as well as gendered power discourse and sexual slander, illustrated with examples mostly from Philippians.

ABSTRACT In this study, we present an analysis of the utterance Aonde tu vai rapaz [Where’d Ya Go Man], focusing on linguistic-enunciative resources from a dialogic perspective. The methodology consists of a dialogic analysis interconnected to the concepts of chronotope, ideology, utterance, dialogism, and social axiologies. Results reveal that institutionalized ideologies tend to nullify the one in everyday life. However, those results are confronted in some way with the counter word that is manifested by the ladrão de marabaixo chants. Intonation refracts pain, lamentation, indignation, anger, and slander, in addition to expressing value judgments of disapproval and opposition. Re-enunciation of the everyday-life word allows us to take a glimpse at segregation, denunciation, powerlessness, and the silencing of culture and identity. However, at the same time, it reverberates consolidated values such as African descent, identity, resistance, resilience, and re-existence. study Whered Where d Man, Man , Man] linguisticenunciative linguistic enunciative perspective chronotope ideology dialogism axiologies life However chants pain lamentation indignation anger slander opposition Reenunciation Re enunciation everydaylife segregation denunciation powerlessness identity time descent resistance resilience reexistence. reexistence re existence. existence re-existence

RESUMO Neste estudo, apresentamos uma análise, em perspectiva dialógica, do enunciado Aonde tu vai rapaz, a focar os recursos linguístico-enunciativos. O percurso metodológico consiste em análise dialógica interligada aos conceitos de cronotopo, ideologia, enunciado, dialogismo e axiologias sociais. Os resultados demonstram que as ideologias institucionalizadas tendem a anular as cotidianas, porém encontram enfrentamento na contrapalavra manifestada no ladrão de marabaixo. A entonação refrange a dor, o lamento, a indignação, a raiva, o maldizer e expressa juízos de valores de reprovação, de oposição. A palavra cotidiana reenunciada deixa entrever segregação, denúncia, impotência, silenciamento, apagamento cultural e identitário, mas ressona, também, valores fortalecidos, como: afrodescendência, identidade, resistência, resiliência, reexistência. estudo rapaz linguísticoenunciativos. linguísticoenunciativos linguístico enunciativos. enunciativos linguístico-enunciativos cronotopo ideologia sociais cotidianas marabaixo dor lamento indignação raiva reprovação oposição segregação denúncia impotência silenciamento identitário ressona também fortalecidos como afrodescendência identidade resistência resiliência reexistência

ABSTRACT This research is based on the premise of assessing the behavior of judicial processes in the crimes of slander in the absence of the defendant. In order to deal with the subject, it is supported by a set of educational actions that are an ideal vehicle to improve this process in different legal institutions, both national and international. The following methods were used: at the theoretical level, inductive - deductive, analytical - synthetic, systemic; at the empirical level, the survey, scientific observation and the pedagogical pre-experiment; descriptive and inferential statistics were also used. The objective of the study was to evaluate the effect of educational actions to favor judicial processes in the crimes of slander in the absence of the defendant. From the results obtained in the present investigation, it was possible to confirm the actuality and necessity of the investigated topic, which denotes the level of effectiveness of the implemented educational actions.

RESUMEN En la presente investigación se parte de la premisa de valorar el comportamiento de los procesos judiciales en los delitos de injurias en ausencia del procesado. Para tratar el tema, se apoya en un conjunto de acciones educativas que son un vehículo idóneo para perfeccionar este proceso en diferentes instituciones jurídicas tanto nacional como internacional. Se utilizaron los siguientes métodos: del nivel teórico el inductivo - deductivo, analítico -sintético, sistémico, dentro de los empíricos se encuentran la encuesta, observación científica y el pre-experimento pedagógico, además se empleó la estadística descriptiva e inferencial. Se expone como objetivo valorar el efecto de acciones educativas para favorecer procesos judiciales en los delitos de injurias en ausencia del procesado. A partir de los resultados logrados en la presente investigación, se pudo constatar la actualidad y necesidad del tema investigado lo que denota el nivel de efectividad de las acciones educativas implementadas.

Resumo Durante cerca de cem anos, ou seja, entre a promulgação do Código Criminal de 1830 e do Decreto n. 24.776 de 14 de julho de 1934, os Autos Crimes de Exibição de Autógrafo atuaram como ações preparatórias que antecediam a instauração de processos de injúria e calúnia impressas. Por conseguinte, baseando-se em uma série desses processos criminais julgados nas Comarcas de Campinas e Bragança, entre 1859 e 1935, este artigo analisa os efeitos da expansão da malha tipográfica pelo interior de São Paulo, atento às transformações impostas pela chegada de prelos e jornais. Com efeito, além de uma reflexão sobre as práticas de leitura em sociedades marcadas por índices de analfabetismo significativos, a pesquisa investiga os imbricamentos entre cultura impressa e cultura jurídica no Brasil no momento em que os novos regimes constitucionais do século XIX tiveram que lidar com o controle e regulamentação legal da produção e circulação de impressos.

Abstract For about a century, between the enactment of the Criminal Code in 1830 and the Decree no. 24,776 of July 14, 1934, the Lawsuits of Autographs’ were preparatory lawsuits that preceded the filing of libel and slander court cases. Consequently, based on a series of these proceedings judged in the counties of Campinas and Bragança, between 1859 and 1935, this article analyzes the impact of the expansion of the typographic mesh in São Paulo’s state countryside, attentive to the transformations imposed by the arrival of presses and newspapers in the daily lives of men and women alike. Therefore, in addition to analyzing the reading practices in societies marked by significant illiteracy rates, the research investigates the nexus between print and legal culture in Brazil at a time when the new constitutional regimes of the 19th century had to deal with the control and legal regulation of print production and circulation.

Section 16 of the Constitution guarantees the right to freedom of expression. Our courts have highlighted the importance of the right, but also emphasised the fact that it is not without certain limitations. Section 16(2) therefore makes it clear that the right to freedom of expression does not extend to certain expressions. Sections 16(2)(a) and (b) are concerned with "propaganda for war" and "incitement of imminent violence" respectively. Section 16(2)(c) is directed at what is commonly referred to as hate speech, namely expression or speech that amounts to "advocacy of hatred" based on one or other of the listed grounds, namely race, ethnicity, gender or religion and which amounts to "incitement to cause harm". The right to freedom of expression also goes hand in hand with the right to freedom of religion, which includes the right to be able to express one's beliefs and convictions. Hence, every person and religious institution should be granted the right to freedom of expression in respect of religion. Of particular importance in relation to freedom of expression and the prohibition on hate speech is the right to religious dignity, which includes to not being victimised, ridiculed or slandered on the grounds of one's faith, religion, convictions or religious activities. No person may advocate hatred that is based on religion, and that constitutes incitement to violence or to cause physical harm. Within the context of the right to freedom of expression, this paper will first discuss the offence of blasphemy in South Africa, followed by a discussion of the prohibition against hate speech. The repealed censorship laws prohibited blasphemy in South Africa, although the latter remains a common-law offence. According to the South African common law, blasphemy used to be a criminal offence and consisted of the "unlawful and intentional publication of words or conduct whereby God is slandered". It has been pointed out that the law of blasphemy is anomalous in that it only protects the religious feelings of Christians, and not those of members of other religions. Other religious groups may suffer similar feelings of outrage caused by an attack on the Supreme Being that they worship. Currently the common-law crime of blasphemy still forms part of South African law and it has not formally been abolished by any legislator nor declared to be unconstitutional. Criminal law expert Burchell advocates the abolition of the crime and that cases of blasphemy should be regarded as cases of incitement to religious hatred, which would apply to all religions equally. In light of the right to freedom of religion, an equitable solution might be to extend the definition of blasphemy to include protection for all religions, not exclusively Christianity. Apart from section 16(2) of the Constitution that prohibits hate speech, section 10 of the Promotion of Equality and Prevention of Unfair Discrimination Act (PEPUDA) 4 of 2000 also prohibits hate speech. It specifically states that no person may publish, propagate, advocate or communicate words based on one or more of the prohibited grounds (including religion), with the intention to be hurtful; be harmful or to incite harm, or promote or propagate hatred. The Supreme Court of Appeal recently found this section to be unconstitutional for extending the grounds for hate speech beyond what is required in terms of the Constitution. A revised Prevention and Combating of Hate Crimes and Hate Speech Bill (the Bill) has recently been tabled before Parliament as an improved version of its 2016 predecessor. The Bill is better aligned to the Constitution in relation to its prohibition of certain forms of speech, namely speech that is harmful or incites harm, and promotes or propagates hatred. The Bill criminalises hate speech but creates certain defences and includes a religious exemption clause. The new section 3(2)(d) states that the offence of hate speech does not apply in respect of anything done in good faith in the course while engaging in "the bona fide interpretation and proselytising or espousing of any religious tenet, belief, teaching, doctrine or writings". This is, however, subject to the requirement that such interpretation and proselytisation do not advocate hatred that constitutes incitement to cause harm. Recently a pastor was taken to court by the SAHRC following complaints about derogatory and offensive comments he had made against gay and lesbian people. The Western Cape Equality Court found that Bougaardt's comments were not protected by the right to freedom of religion, and found him to be in contempt of court for making hateful comments against gay men and lesbians. This judgment has highlighted the fact that although the draft Hate Crimes Bill provides for a religious exemption clause, religious beliefs and religious hatred cannot be a defence against liability for hate speech. Blasphemy must also be interpreted within the limits of hate speech and where God is denigrated in such a manner as to constitute hate speech. This means that no one should be allowed to make any statements that advocate hatred or incite violence, regardless of whether you are a pastor, priest, imam or individual believer, or whether the statements are made in public or from the pulpit.

Artikel 16 van die Suid-Afrikaanse Grondwet waarborg die reg op vryheid van uitdrukking. Hierdie reg geld egter nie sonder beperking nie en sekere beperkings is nie hierby ingesluit nie. Artikel 16(2)(c) is die bepaling waarna in die algemeen verwys word as die "haat-spraakbepaling", naamlik uitdrukkinge gerig op die verkondiging van haat wat op godsdiens gebaseer is en wat aanhitsing om leed te doen, insluit. 'n Belangrike aspek van die reg op vryheid van uitdrukking en veral die verbod op haatspraak is die reg op godsdienstige waardigheid, wat insluit om nie op grond van ander se geloof, godsdiens, oortuigings of godsdienstige handelinge geviktimiseer, bespot of belaster te word nie. Ooreenkomstig ons gemenereg is godslastering steeds 'n misdaad wat bestaan uit die wederregtelike, opsetlike publikasie van woorde of optrede waardeur God beledig of belaster word. Tans vorm die gemeenregtelike misdaad van godslastering steeds deel van die Suid-Afrikaanse reg en dit is deur geen wetgewing formeel herroep of selfs ongrondwetlik verklaar nie, hoewel daar verskeie oproepe is wat die bestaansreg van hierdie misdaad in twyfel trek. Met verwysing na verskeie uitsprake van ons howe, is dit duidelik dat die betekenis van die gemeenregtelike misdaad, godslastering, soos dit ook deur ons howe ontwikkel en geïnterpreteer is, ooreenkomstig artikel 39 van die Grondwet aangepas en ontwikkel moet word en binne die raamwerk van die haatspraakbepaling en gevolglike vereistes daarvan verstaan en toegepas moet word.

El daño no económico es una de las áreas del derecho angloestadounidense que suele llamar la atención de los juristas educados en la tradición del sistema Continental Europeo, especialmente en aquellos casos en los cuales la víctima es compensada con altas sumas de dinero. El daño no económico puede dividirse en daño no económico compensatorio y daño no económico punitivo, conocido como punitive damages en inglés. En los países que siguen la tradición continental europea, la figura de los punitives damages no encuentra una contraparte exacta, por otra parte el daño no económico compensatorio puede equipararse en alguna medida al daño moral; sin embargo, el desarrollo de estas pretensiones ha sido diferente en ambos sistemas. Un estudio detallado de la evolución de esta rama de la responsabilidad civil a lo largo del tiempo ayudará a mejorar la comprensión sobre estos daños. El presente artículo, haciendo uso de la jurisprudencia, se enfoca en el desarrollo y la situación actual de los daños no económicos compensatorios.

O dano não patrimonial é uma das áreas do direito anglo-estadunidense que habitualmente chama a atenção dos juristas educados na tradição do sistema Continental Europeu, especialmente nos casos em que a vítima é compensada com grandes somas de dinheiro. O dano não patrimonial pode se dividir em dano não patrimonial compensatório e dano não patrimonial punitivo, conhecido como punitive damages em inglês. Em nosso meio a figura dos punitive damages não encontra uma contraparte exata. Por outro lado, o dano não patrimonial compensatório pode ser equiparado, em certa medida, ao dano moral. Porém, o desenvolvimento destas figuras tem sido diferente em ambos os sistemas. Um estudo pormenorizado da evolução deste ramo da responsabilidade civil ao longo do tempo ajudará a melhorar a compreensão sobre estes danos. O presente artigo, fazendo uso da jurisprudência, enfoca-se no desenvolvimento e a situação atual dos danos não patrimoniais compensatórios.

Non-economic damage is one of the areas of Anglo-American law that tends to attract the attention of jurists educated in the tradition of the European Continental system, especially in those cases in which the victim is compensated with big amounts of money. The non-economic damage can be divided into countervailing non-economic damage and punitive non- economic damage, known as punitive damages in English. In our environment the figure of the punitive damages does not find an exact counterpart, on the other hand, the countervailing non-economic damage can be compared to some extent to moral damage, however, the development of these aspirations has been different in both systems. A detailed study of the evolution of this branch of civil liability over time will help to improve the understanding of these damages. This article, by making use of the jurisprudence, focuses on the development and current situation of the non-economic compensatory (countervailing) damages.

Le sujet sur les dommages non - économiques est l'un des domaines du droit anglo-saxon qui attire l'attention des avocats formés dans la tradition du système civiliste européen, en particulier, dans les cas où la victime est indemnisée avec un montant d'argent important. Les dommages non-économiques peuvent être divisés en dommages-intérêts punitifs compensatoires non - économiques, dommages -intérêts non-économiques, connus en anglais sous le nom de punitives damages. Dans le milieu civiliste la figure juridique de punitives damages ne trouve pas une équivalence exacte. Par ailleurs, les dommages -intérêts et compensatoires pourraient être assimilés, dans une certaine mesure, au préjudice moral. Toutefois, le développement de ce type de prétentions a été différent dans les deux systèmes juridiques. Une étude détaillée, de l'évolution au cours du temps de cette branche de la responsabilité civile permettra d'améliorer la compréhension de tels dommages. Cet article, en utilisant la jurisprudence, se concentre sur le développement et l'état actuel des dommages non- économiques compensatoires.

Os idosos são objeto de políticas públicas de proteção contra riscos e doenças. Pelo pressuposto liberal, a questão é tornar o indivíduo independente, o que contribui para isolar e fragilizar o idoso. Propomos o paradigma do reconhecimento e os vínculos sociais, apoiando a vida de sujeitos que reconhecem e são reconhecidos. A autonomia intersubjetiva é garantida por relações de afeto/amizade, estima social, reconhecimento de direitos e responsabilidades, e ameaçada pela desvalorização, por desrespeito e violências. Isso contribui trazendo a compreensão de fenômenos de desrespeito, difamação e traumas, e apoiando a instituição de cuidados com vistas à integridade e à justiça social.

The elderly are the object of policies of protection against risks and diseases. According to the liberal premise, the idea is ensure the individual's independence, which actually serves to isolating and weakening the elderly. We propose the paradigm of recognition and social bonds that support the life of individuals who exercise recognition and are recognized. Intersubjective autonomy is guaranteed through relations of affection/friendship, social esteem, recognition of rights and responsibilities and threatened by de-valuing attitudes, disrespect and violence. This contributes to the health of the elderly, by understanding exclusion, slander and trauma and supporting the care institution with a view to integrity and social justice.

This paper describes the economic and social collapse of Gaspar Pisón, Andalusian miner of Baja California, in the last decades of the 18th century. The focus of the paper is to analyze the personality flaws and excesses in the justice administration as factors behind the collapse of mining, and this collapse as a cause-among others-of the economic decline of the region of Baja California Sur.

Este trabajo describe el hundimiento económico y social de Gaspar Pisón, minero andaluz de la Baja California, durante las últimas décadas del siglo XVIII. El tema central del trabajo es analizar los defectos de personalidad y los excesos en la procuración de justicia como factores explicativos de la quiebra del minero, y esa misma quiebra como una causa, entre otras, del deterioro económico de la región sudcaliforniana.

Os idosos são objeto de políticas públicas de proteção contra riscos e doenças. Pelo pressuposto liberal, a questão é tornar o indivíduo independente, o que contribui para isolar e fragilizar o idoso. Propomos o paradigma do reconhecimento e os vínculos sociais, apoiando a vida de sujeitos que reconhecem e são reconhecidos. A autonomia intersubjetiva é garantida por relações de afeto/amizade, estima social, reconhecimento de direitos e responsabilidades, e ameaçada pela desvalorização, por desrespeito e violências. Isso contribui trazendo a compreensão de fenômenos de desrespeito, difamação e traumas, e apoiando a instituição de cuidados com vistas à integridade e à justiça social.

The elderly are the object of policies of protection against risks and diseases. According to the liberal premise, the idea is ensure the individual's independence, which actually serves to isolating and weakening the elderly. We propose the paradigm of recognition and social bonds that support the life of individuals who exercise recognition and are recognized. Intersubjective autonomy is guaranteed through relations of affection/friendship, social esteem, recognition of rights and responsibilities and threatened by de-valuing attitudes, disrespect and violence. This contributes to the health of the elderly, by understanding exclusion, slander and trauma and supporting the care institution with a view to integrity and social justice.

El presente trabajo realiza una lectura de la novela Por los caminos de Sodoma: confesiones íntimas de un homosexual, publicada en 1932, de Sir Edgar Dixon; seudónimo utilizado por el intelectual caldense Bernardo Arias Trujillo. La tesis que proponemos refiere que el gesto literario que presenta a la homosexualidad en los años treinta, desde la toma de la palabra de los sujetos constituidos como homosexuales, supone el ejercicio de un discurso de réplica (o contradiscurso) que, a pesar del signo trágico de sus personajes, inaugura la promesa formativa de una homosexualidad otra para aquellos sujetos portadores de las marcas de la injuria y la degradación. El artículo está dividido en tres apartados que abordan la relación entre literatura y formación, la homosexualidad como discurso de réplica y, para concluir, la novela Por los caminos de Sodoma entendida como un alegato.

This article provides a reading of the novel, Por los caminos de Sodoma: Confesiones íntimas de un homosexual, published in 1932 by Sir Edgar Dixon, the pseudonym of Colombian intellectual Bernardo Arias Trujillo. We suggest that the literary gesture that presents homosexuality in the 1930s, by giving voice to individuals constituted as homosexual, presupposes the exercise of counter-discourse that, despite the tragic sign of its characters, inaugurates the formative promise of another homosexuality for those subjects marked by insult and degradation. This article is divided into three sections: the relationship between literature and education (Bildung); homosexuality as a counter-discourse; and the novel, Por los caminos de Sodoma, understood as an argument.

O presente trabalho realiza uma leitura de um romance Pelos caminhos de Sodoma: confissões íntimas de um homossexual, publicado em 1932, de Sir Edgar Dixon; pseudônimo utilizado pelo intelectual caldense Bernardo Arias Trujillo. A tese que propomos diz que o gesto literário que apresenta à homossexualidade nos anos trinta, a partir da tomada da palavra dos sujeitos constituídos como homossexuais, supõe o exercício de um discurso de réplica (ou contradiscurso) que, apesar do signo trágico de seus personagens, inaugura a promessa formativa de uma homossexualidade outra para aqueles sujeitos portadores das marcas da injúria e da degradação. O artigo está dividido em três partes que abordam a relação entre literatura e formação, a homossexualidade como discurso de réplica e, para concluir, o romance Pelos caminhos de Sodoma entendido como um apelo.

This article focuses on Andries van Aarde's work on the historical Jesus and especially his book, Fatherless in Galilee, which made an important contribution to historical Jesus study in South Africa. In the first part of the article Van Aarde's historical and social approaches are highlighted, his ongoing reflection on the resurrection described and his work on the Infancy Gospel of Thomas accentuated. In the second part we discuss Van Aarde's depiction of Jesus as someone who grew up fatherless. For Jesus this meant a lifelong struggle against slander and exclusion from the temple and the presence of God. Jesus nevertheless trusted God who filled Jesus' emptiness. Jesus was baptised and then started a ministry, focusing on the outcasts of society. He preached that the kingdom of God had come and that the people of this kingdom could experience God, as well as forgiveness of sins. Jesus died but arose in the kerygma. The article also refers to the struggle of the authors of the New Testament writings to understand and express the Jesus event.

The pact of transition, intended to ensure the legal scrutiny of the ballots and to guarantee a fair electoral competition, was severely damaged during the 2006 presidential election by several actions: the autonomy of the Federal Electoral Institute was compromised by the replacement of its counselors; the excluding practices of the President and the illegal intervention of businessmen associations destroyed the possibility of having a fair election; a campaign financing model that used excessive public funds and an unequal access to the media, generated the longest and most expensive slander campaign in the country's history.All these elements contributed to the emergence of a conflict that has affected the incipient and fragile Mexican democracy.

El pacto de la transición, que era para el respeto al voto y la competencia equitativa, tuvo varios ingredientes que lo lastimaron de forma importante durante la sucesión presidencial del 2006: la autonomía del Instituto Federal Electoral quedó comprometida con la renovación de sus consejeros; la práctica de exclusión por parte del presidente de la República y la intervención ilegal de grupos empresariales, destruyeron la equidad de la contienda; el modelo de financiamiento público excesivo y acceso a los medios masivos generaron la campaña sucia más costosa y prolongada que se haya realizado en el país. Todas estas piezas armaron un conflicto que trastocó de manera importante la incipiente y frágil democracia mexicana.

The 2006 general election in Jalisco, which resulted in the reelection of the incumbent party for a third consecutive term, played a decisive role in the presidential election.This paper analyzes the campaigns, the slander tactics, the polls, the parties' expenditures and the legal challenges filed against the official results. It also highlights the partial recount of the presidential election and deals with Mexico's severe electoral crisis from a regional standpoint.

Las elecciones jaliscienses de 2006 fueron determinantes para el resultado de las elecciones presidenciales y para un tercer periodo consecutivo en el gobierno del estado. En el artículo se visualizan las campañas, la guerra sucia, las encuestas, los gastos partidistas y las impugnaciones. Se destaca lo sucedido en el recuento parcial de votos de la elección presidencial y se incursiona en la grave crisis electoral mexicana desde un observatorio regional.